Zsidó indentitáskutatások a holokauszt után született generáció körében
Introduction to the collection of Jewish identity research
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Introduction to the collection of Jewish identity research
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Intergroup contact is the most effective method of prejudice reduction according to a vast number of studies conducted in various intergroup situations. However, it is not contact, but its optimal conditions which are difficult to attain in societies lacking a general acceptance of egalitarian social norms, facing strong segregation, large status differences, and endorsing strong prejudicial attitudes. Therefore, the optimal conditions for intergroup contact are rarely available when attempting to reduce prejudice against Roma people in Hungary. We present two studies in which we tested the influence of an intervention based on intergroup friendship – a highly positive example of intergroup contact – to reduce anti-Roma prejudice among university students. The research builds upon the so-called “fast friends” method which refers to a short closeness generating procedure based on mutual self-disclosure which creates an experience resembling real friendships. First year psychology students participated in our first study (N = 132) within an experimental, an extended contact, and a “control” group. We found some overall improvement in attitudes based on the comparison between the pre- and the post-test questionnaire results. In a second study (N = 61) we tested whether the findings of Study 1 were the direct result of the intervention, or its indirect influence through promoting non-prejudicial institutional norms. This time we worked with an experimental and a naïve control group, and found significant differences in attitude change between the groups along some attitudinal variables and in the perception of institutional norms. We discuss the scope and limits of anti-Roma prejudice reductions methods.
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Intercultural communication is a very complex process which could be approached from many different perspectives. One of them is identity negotiation approach – based on identity difference of participants in intercultural communication. Having in mind plurality of identities this paper attempts to pinpoint some of them which are the most relevant from intercultural point of view. There are ten relevant dimension of identity: cultural identity, ethnic identity, gender identity, personal identity, role identity, relational identity, facework identity, symbolic identity, identity of civilization and homeland identity. Then, a comparison is made between intracultural and intercultural communication and analysis shows continuum of homo-hetero and existence of trinity native/strange/foreign. Final part of the paper demonstrates how ascribed similarity of participants – as generator of stereotypes – hampers intercultural communication.
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Basic theoretical orientation of this article is observation of the notion of public as socio-cultural space, and as specific temporary way of social communication and organization. Observation is organized in such way that can include analyzes of particular aspects of relation between public and media audience, and relations between public and culture. In this article is incorporated, and connected with notion of public, specific interpretation of discourse and social power. Controversy related to this problem is theoretical depart in basic approach of the social power of the public, on one hand (Habermas observation of power related to public discourse) and to the power relation in public communication, dominant discourse in public sphere, on the other (M. Fukos s observations of discourse power). We have also incorporated theoretical approach of V. Price, which is focused in connection of two level of analyzes: individual and collective processes of cognition and decision making/ formation of public opinion, in kontekst of analyzing process of social communication.
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The Hemsin kaza and its county, situated in the east of Rize in the Eastern Black Sea region started to gain a Turkic appearance within the process after the Malazgirt battle, well before the Ottoman conquest. Several Muslim tombstones found everywhere in the region point to ethnic identity of the local population, as well as Ottoman archival documents from very early times.
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Zgodno bi bilo započeti sa zapanjujućim otkrićem do kojega je prije nekoliko godina došla skupina znanstvenika Londonskog zoološkog društva, istražujući društveni život lokalnih osa u Panami. Opremljen najnovijom tehnologijom, tim je dulje od 6000 sati pratio kretanje 433 ose iz 33 gnijezda. To što su znanstvenici otkrili preokrenulo je njihove i naše stoljetne stereotipe o navikama društvenih insekata.
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The notion of wild man came into being through one of the most vital issues raised by the people in the past – that of humanity. Even in the most ancient written sources, wild man is introduced as a defining notion of the demarcation between the world of humans and the world of animals. On the other hand, this notion can be taken as a relational phenomenon of imagination, whose chronological changes are indicative of the reverse side of "normality" under various social circumstances. The subject of this paper is the idea of wild man as the Other in the history of archaeological ideas. The idea entered archaeology along with the concept of savagery, by which anthropology ensured the position of allochronic discourse among scientific disciplines – the science about other people in other times. Since the "ethnographic present" has remained an important frame of reference for archaeological investigation, the idea of wild man has been directing archaeological interpretations of the culturally and chronologically most distant European pasts. The aim of the paper is to reconsider the mechanisms by which the humanities, applying the myth of wild man, enforce the modern European identity as opposed to the Others in space and time. The ideas of wild man will be explored in the context of Late Mediaeval and early modern societies, as the means for interpretation of identities in the past. After the postcolonial critique, this approach offers the model for understanding the ways in which communities in the past thought their own identities as opposed to imagined (non)humanity, but also how these imagined constructs influenced certain social practices recognizable in the archaeological record.
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In this paper, I will present some of the most important and interesting facts from Fay Weldon’s autobiography, Auto da Fay, and the way in which certain aspects of her life have influenced her fiction and her attitude towards feminist issues. Weldon considers herself to be a feminist,going as far as to state that she has arrived at “the next stage of feminism”,and implying in various contexts that she is a pioneer in certain controversies regarding feminism. Fay Weldon seems to have an opinion on everything, be it romantic affairs, rape, pornography or prostitution, and has been criticized in various cases for the way in which she expresses these opinions. In her autobiography, readers may find the explanation for Weldon’s evolution both as a person and as an author, creating characters with a strong background,inspired by the people around her, proving that the social standards have changed, and women have become empowered. Weldon has evolved with the times, suggesting that it is important for feminists to do the same, and help women in various parts of the world where female identity is not as strongly rooted in the social construct as it is in the West. Through the use of concrete examples from her life, Fay Weldon provides background for her female protagonists, giving readers a better understanding of feminism and femininity in the social construct. Her statements have been criticized,however, she has not been discouraged, and has always considered herself to be ahead of the crowd when it comes to feminism; nevertheless, Weldon has emerged as a mature, experienced feminist writer, which is obvious both inher memoirs and her fiction.
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The purpose of the article is to study the representations of Cossack Mamay’s image as universal Ukrainian national and cultural identity in public and artistic discourses. There were used such techniques of scientific methodology as semiotics analysis, discourse and structural-functional research methods. Scientific novelty consists in the fact that for the first time the image of Cossack Mamay was researched in public and artistic discourses in the early XXIth century. For the first time ever the article studies the attempts of modern Ukrainian artists and cultural personalities to interpret this image as a universal symbol of national identity. Conclusions. Under the conditions of independence, Ukrainian intellectuals and artists have tried to produce a universal symbol, which would be closely connected to Ukrainian national identity and would promote consolidation of the society. They turned to the Cossack Mamay’s image because it had been one of the symbols of Ukrainian identity for more than two centuries positively regarded in all regions of Ukraine. In the early XXIth century, with the help of festivals, different campaigns, art exhibitions and through installing various monuments, the image of Mamay was popularized as the universal symbol of Ukrainian identity. Since 2014, after the time of Russian aggressive behavior, this symbol has become opposed against the images of Russian propaganda in the Eastern part of Ukraine. There are two interpretations of this symbol in public and artistic discourses. The representatives of the first discourse explain the image as the symbol of memory, traditions and conservatism. They also oppose it against other symbols and globalization. The representatives of another discourse interpret this image as a symbol of "hybridism" of Ukrainian culture and identity. They emphasize the interrelation of Ukrainian and global culture, but they do not oppose it against the other images.
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Objective: This research is conducted to analyze the experience and current trends of city branding in Ukraine. Research methodology. The descriptive, analytical and comparative methods are used. This methodological approach allows to reveal and analyze the formation of national experience of city branding such as brands of Kyiv, Lviv, Chernihiv and other cities, to compare their brand strategies and identify their positive and negative sides. Scientific novelty lies in the actual value of the city as a geocultural object and involving branding techniques to the process of urban identity development. Investigation of functional components that shape a national brand through city branding. Conclusions. Today in Ukraine there are all prerequisites for creating and developing vibrant and powerful city brands. However, there are some problems that prevent constructing a powerful city and national brand. Lviv as a brand is the best example of national city branding. The capital of Ukraine Kiev is one of the most interesting tourist destinations, which requires coherent and consistent applying of city branding techniques. Chernihiv is a city with beautiful city logo that reflects its cultural identity and forms a unique geocultural image,. but at the same time promotion of the brand and its representation is not sufficient.
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The article defined cultural aspect of the concept of "cultural space" the basic approach to its analysis, found an association of modern requirements to the development of culture and spirituality in the age of globalization of all aspects of the life of man and society. Classification of approaches to determine the nature and characteristics of the complex concept of "cultural space", as well as the actual content of these approaches. In the light of the controversial nature of the effects of globalization in general are disclosed and contradictory effects on the development of the cultural process in Ukraine. This article analyzes the impact of the modern world-historical process of globalization on cultural Plenty of countries and, in particular, of our country. First of all, the disclosed main approaches to the analysis of the subject of research. Suggest my own classification of these approaches revealed their very content. In the light of the controversial nature of the effects of globalization in general and the study of the contradictory effects of globalization on the development of cultural space. Following the definition of the categories themselves "culture" and "cultural space" is given its own characteristic approach to the study of contemporary cultural space, the contents of the latter. Among these approaches should be defined: - The dynamic approach, which considers the cultural space in the continuous changes of its constituent elements, causality, change in time and open space; - A comprehensive approach taking into account the unity of material, social, technical, of the other elements of the cultural space; - A statistical approach based on the use of mathematical methods and calculations for the characterization of the dynamics and changes in the cultural space; - An integrated approach that traces the establishment of the relationship between the individual subsystems of cultural space, taking into account elements of subjects and levels of government; - Functional approach, considering the cultural space through a set of functions inherent to its individual elements; - The very essence of the dialectical approach globalization its impact on the cultural environment is seen as internally contradictory process that combines the positives and negatives, barbu old with the new; In Satya we show how to counteract the globalization of the major trends in births lead to confrontation in the cultural space – between the desire for cultural integration with the world the danger of a gradual erosion of national cultures, national cultural identity. The originality of contemporary processes of globalization and the cultural space of states and nationalities is manifested through the search for a compound of the principles and mechanisms of the relation of different parts of the global whole while strengthening dialectical contradictory parts – uniformity and peoples that do not lead to the disintegration of the whole, but rather strengthen and diversify the cultural play. Disobeying cultural values of some of the other more developed countries, and mutual enrichment – that is generally manifested planetary spiritual synthesis. It has nothing to do with kulturnvm imperialism and its manifestations in the spiritual life (the preaching of the commercialization of "mass culture", "Westernization"). It is necessary to fight another negative feature of the impact of globalization on national cultural space – is the risk of a gradual erosion of national cultures under the guise of their mutual enrichment. An analysis of the accumulated Frantsiiets experience shows the usefulness borbv manifestations of popular culture "vesternizatszatsii" and the need for state and public control of these processes, connections and mutual influence of national and international cultural values. This is especially important for Ukraine, which for centuries had their own state who could protect national achievements. Even inherited from the past existing suschestvennyn different political interests, culture and preferences of the population in different areas that can be observed and teretorialnomu (East – West), and language features (the ratio of the Ukrainian and Russian languages), hopes at one time or another vector integration in the future, which gives preference to one or the other part of the population, finally, especially education of different age groups of the population – all this should not be an obstacle gradual entry of Ukraine into the globalization space and the associated desire for cultural vzaimoobrascheniyu. Already, this process occurs. It is reflected in the foreign policy of Ukraine to join the European political structure. Will etosodeystvovat national identity of Ukrainian society? In our view, globalization of its very objective logic allows you answer yes to this question. This is social optimism in assessing the impact of globalization on the nature of changes in the cultural space of Ukraine. Thus revealed the nature and the characteristics of the cultural space and the direction of exposure to the processes of globalization, which was developed in the world, and analyzed the light of modern approaches suggest that Ukraine has no prospects of joining the global scope.
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This paper deals with the Altab Ali Park and its significance in regards to the Muslim community in the London borough of Tower Hamlets. Using Pierre Nora’s concept of lieux de mémoire, I would like to demonstrate how the Bangladeshi Muslim minority and the rest of the community of Tower Hamlets construct their collective memory through the transformation of the park. The article argues that the Altab Ali Park is in Pierre Nora’s term a lieu de mémoire with multiple layers, which has been developed to enhance community cohesion in the Borough. The park itself contains further lieux de mémoire with clear messages against extremist secular and religious ideologies. This makes the park a symbol of multicultural coexistence in the district, which could help increase community cohesion through shaping the identity of the inhabitants of Tower Hamlets.
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Though by the last decade of twentieth century the clothing sphere was observed from various one-dimensional perspectives, the accelerated development of cultural studies helped overcome all flaws of previous approaches to this demanding social and cultural practice. Fashion studies become one of integral subsystems within contemporary cultural studies what made a great step in the movement from classical costumes study as a credible element of material culture (as it was treated by ethnological, anthropological and historical studies) towards the clothing study as a symbolic text, which once just as a trace/artifact in diachronic time now also functioned as the sign for social and ideological affiliation, sexuality and chosen lifestyle. Fashion studies define clothing potentially as a text and a picture, an ideological sign but also as the subject of massive consumption. However, clothing is primarily defined in relation to the body. In that sense, the body and clothing make an indissoluble whole, which changes in line with changes dictated by the environment, cultural and social context of the realization of the individual existence by presenting a succession of incoherent cultural identities.
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The main aim of this study is to develop a practical, easily applicable collective action scale with its empirically revealed psychometric properties, which can be used in collective action studies in Turkey. The study was conducted with a total of 505 students from various universities. Collective Action Scale (CAS), consists of a total of nine items including various protest behaviours and social media activities. The data were analysed appropriate methods. First of all a factor analysis with Direct Oblimin rotation has shown that CAS had two sub-factors. These sub factors were named as "actions that impose legal responsibility on the individual" and "actions that do not impose legal responsibility on the individual" consistent with the content of items. It was also found that internal reliability of scale was satisfying. In addition, Functions of Identity Scale was taken as a criterion to test the criterion validity of CAS. And the relations between subscales and total scale scores of both scales were found to be significant.
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The tradition of “zehes,” a kind of party which belongs to people of Circassian origin, has been perpetuated for a long time. It is not only a party in which people socialize, dance, and play games but also is a significant ritual and symbol that is shaped by the history and cultural values and codes of the Circassian. In organization of “zehes” is organized and conducted according to an order and pattern determined by traditional institutions and unwritten rules of these societies. The youth meet and socialize in these parties and start a relationship called “kaşenlik” which may end up with marriage. From this aspect, “zehes” enables endogamic marriages and thus ensures the mainte-nance of culture and cultural transmission. Also, “zehes ”functions as a realms of memory that makes the youth sustain their relationship with the community andstrenghtens their sense of belonging and ethnic identity.
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In the process of modernization beginning with Tanzimat reform era, Turkish Theatre was also instrumentalized in accordance with the ideology of the modernization/occidentalization of the society. The process of modernization which entails a radical change for many institutions of the society founded a new theatre based on a weak ground by breaking the bond with the tradition in theatre. This is a way of the wish for placing western style into a different ground. Accordingly, removing the disharmony between these two differences became a painful process and took many years in terms of our theatre. Turkish Theatre which carried modernization in the Tanzimat and Constitutional periods served building national identity and reinforcing formal ideology in pursuit of the Republic. Unlike its western samples, Turkish Theatre had a mission in the direction of the ideology of modernization by deviating from its artistic aim.
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The article deals with energetic fields in the city of Zagreb. These energetic fields are made of two opposite streams, both having their impact on the city’s development: one stream is activism-oriented, the other is a neo-liberal one. While neo-liberal capital takes the possession over the city, the activist body creates demonstrative tactics of resistance. Though these tactics, accompanied by relevant artistic practices, are inquisitive and brave, and often provide the only visible alternative to the neo-liberal spatial repression, that alternative consists only in saying ‘no’ to the dominant power structure. Within these energetic fields the author is trying to open up a possibility for a new dialog among different disciplines, which would systematically work on the research of urbanity in order to produce numerous alternatives for the city’s development. The article therefore emphasizes the importance of descriptive practices which have had an immense role in rendering the city (of Zagreb), stressing especially the notion of ‘ambient’ (ambiance) as conceptualized by the art-historian Željka Čorak. While searching for more current descriptive practices, the author gives a few drafts as to how to analyze the complex historiographic work Project Zagreb, written by the historian of architecture Eve Blau and architect Ivan Rupnik. While trying to provide a generative dialogue, the article builds on, but also criticizes Blau and Rupnik’s polarization in viewing Zagreb’s cultural and political history: on one side Blau and Rupnik see a decision space, on the other identity space. The author of the article borrows this polarization and transfers it to a new context: decision space as being created by the symbiosis of contemporary architecture and repressive capital, and identity space as being created by contemporary architecture in cooperation with descriptive and participatory practices. Approaching the conclusion in which the importance of transdisciplinary urban studies has been pointed out, the author correlates the descriptive practices to Elke Krasny’s syntagm – narrative urbanism, coined to cover the field of a completely new practice, deeply anchored both in theory and practice of urban action, trying not only to voice citizenship, but also to create a new set of parameters in mapping the city.
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This paper's aim was to document contemporary identification processes on the example of existing Croatian cultural and arts societies in the region of Kordun that have been active after the 1991-1995 war in Croatia. After the war in Croatia during the first half of the 1990s, in the changed social and political conditions, national and ethnic belonging, as one of the levels of identity among the Croatian population of Kordun, has been intensified among other things also by activities and performances of cultural and arts societies. Regional and local identity are also present, and certain level of identity is more or less emphasized, depending on the audience of the societies' performances. The paper also attempts at show several meanings of the name Kordunaö, having in mind the pejorative meanings and stereotypes that have been assigned to it. It also discusses selected elements of traditional culture through which these societies manifest their ethnic, national, regional and local belongings today, using them as symbols of their own (cultural) identity.
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Pan-Arabism as a global ideology which has been used by some important leaders within the Greater Middle East gradually lost its attractiveness and was replaced by nationalism and then Islamism. The only solution to recover it would be to adopt a European-like pluralist model based on tolerance and permanent dialogue between the different Arab nations.
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